English
As it is said that it cannot be symbolized or shown anywhere. Therefore, the yogis of later generations, and you, the princes and bodhisattvas Vajra, should also meditate on the meaning of such aimlessness, beyond thought and speech, and abide in the meaning of non-attachment to any non-meditation, beyond hope, fear, acceptance, and rejection. Thus it is said. From the previous one: If the meaning of non-meditation is meditated upon, it will not be seen; it cannot be known by analysis, it is beyond the box of conceptualization. If non-meditation is meditated upon, it binds in the box of meditation; if one proceeds by habit, like walking without ceasing. If not meditated upon, it naturally arises in the ordinary mind; if one abides in one's own place, like being without going or coming. Even if analyzed, it is not seen, it is the very scattering of conceptualization; because it is a chain of attachment, there is no need. In the meaning of the nature of reality, let go of the mind's memory and thought. As it is said, not only the samadhi of the generation stage and completion stage, but even if it is the meaning of non-meditation, if there is a mind that deliberately abides in it, it is still not beyond the box of conceptual signs, therefore it is instructed not to make any object of memory and thought. Third, the benefit of habituation is twofold: the yoga of the stream of non-meditation, and abiding in the attainment of the state of Samantabhadra. The first is: Alas! The teacher of all the Buddhas of the three times, the Dharmakaya Kunjed Gyalpo, has not shown before, does not show now, and will not show in the future, the nature of the mind of primordial unborn awareness, the inconceivable great equality, in terms of names and words, saying, 'It is like this and like that.' Why is that? Because if one realizes the view of the Great Perfection Ati Yoga, liberation, the great transcendence of mind, without meditating with one-pointed mind, abiding in the meaning of natural letting go, the stream of intention, uncorrected great abiding, then considering the abiding of the nature of reality as meditating or not meditating, etc., all alternating minds and expressions of words do not abide in the true meaning, therefore it is a wrong path. Thus, in the path of the Great Perfection, the difference between inverted and non-inverted is also shown, and if one does not realize all phenomena as equality, it is a lower vehicle.
Chinese
如果有人问，是否像嘎玛派所期望的那样，处于扬善弃恶的极端？ 就像这样，三世诸佛是引导无边众生走向解脱和一切智的导师，是神圣的本质。 那些佛陀的终极意旨是阿底瑜伽大圆满的实相，是普作菩提心，本来无生，平等无偏的自性。如果如实地领悟了那个意义，那么对于如此证悟的瑜伽士来说，颠倒与不颠倒的善恶二者，没有任何法的差别。因此，大圆满的意旨中没有扬善弃恶的分别。然而，暂时地，为了针对个人的心识，为了断除阿底瑜伽的歧途，才如此宣说。 因此，如果如实地证悟了大圆满的意旨，那么无论修不修，都不会有任何冲突，所有的二取和执相的结都会自然解脱。如龙钦巴尊者所说： 阿底瑜伽的禅修无有目标， 即使禅修也不会被过失沾染， 自生游舞于自身显现。 不修则自性于自身解脱， 以自生无二的禅修， 将禅修的有与无之方， 解脱为二取执着的结。 如是说。甚深央提中说： 谁有禅修，见和行， 彼有生有轮回之苦。 谁有法，有乘之希求， 彼有烦恼之盒，束缚之物。 离基道断，果之执着尽， 乘之希求，微尘亦不存。 彼无业，无异熟所染， 不住有寂，于虚空之中解脱。 如是说。 第二， 唉！导师普作王，我说一切法是本初解脱，是超越心识的自性，因此没有任何需要修持的。 就像这样，过去的诸佛没有修持，同样，未来的瑜伽士们也不需要修持，而是要证悟一切法是无为，是本初成佛的自性，并且习惯成自然，成为确信，从而成为远离希冀、恐惧、勤作和努力的心识的具缘瑜伽士，无论他是谁
English
If someone asks, isn't it the case that, as the Karma schools desire, one dwells on the extremes of abandoning evil and adopting good? Like this, the Buddhas of the three times are the very nature of holy guides who show the path of liberation and omniscience to limitless beings. The ultimate intention of those Buddhas is the reality of Atiyoga Dzogchen, the mind of all-creating bodhichitta, the very nature of being primordially unborn, equanimitous, and free from partiality. If that meaning is realized as it is, then for that noble yogi who has realized it in that way, there is no distinction in the Dharma between the two, good and bad, of being mistaken and not mistaken. Therefore, in the intention of Dzogchen, there is no distinction of abandoning evil and adopting good, but temporarily, in relation to the minds of individuals, it is taught in that way in order to cut off the wrong paths of Ati. Therefore, if the intention of Dzogchen is realized as it is, then no matter what one does, such as meditating or not meditating, there is no contradiction, and all the knots of dualistic fixation and characteristics are naturally liberated. As Longchenpa said: "The meditation of Ati has no object of focus. Even if one meditates, one is not stained by faults. Self-originated play dawns in itself. If one does not meditate, characteristics are liberated in their own place. By the meditation of self-originated non-duality, the direction of meditating on existence and non-existence, the knot of dualistic clinging is untied." And, in the Profound Yangtik, it says: "Whoever has meditation, view, and conduct, has existence and the suffering of samsara. Whoever has Dharma, has the desire for a vehicle, has a box of afflictions and a binding agent. The basis is gone, the path is blocked, the attachment to the fruit is exhausted. The desire for a vehicle, not even a particle remains. That one has no karma, is not stained by ripening. Not abiding in existence or peace, one is liberated in the nature of space." Like that. Secondly, O Teacher, All-Creating King, since I have declared that all dharmas are primordially liberated, being the nature beyond mind, therefore there is nothing to meditate on. Just like that, the Buddhas of the past did not meditate, and likewise, the yogis who will come in the future also do not need to meditate, but rather realize that all dharmas are uncreated, the very nature of primordial Buddhahood, and by becoming accustomed to it, it becomes confidence, and thus becomes a fortunate yogi who is free from the mind of hope, fear, effort, and striving, whoever that person may be.
Chinese
如是，虽然显现上看起来有善有恶，但实际上已经无别于本师普作王而证悟成佛，这是授记。如是说。章节名称是：从菩提心普作王中所说的见修行无别的章节，即第七十一章的注释。༈。第二，关于如何修持不守护誓言之义的章节，第二义有二：即开示和解释。第一，如是开示大圆满的见解是无修持的，之后，菩提心普作王对于法性大平等之义，因为没有守护和不守护誓言的差别，所以开示了大圆满的誓言是无守护的，不作意的大平等，安住于如是性之自性。第二，广说分二：开示有守护界限的誓言是歧途，以及开示安立无守护之义的意趣之方法。第一，对于此，本师之本师普作王说，乃至智慧没有现见菩提心之自面，执著于能取所取分别念之事物，处于轮回涅槃取舍等有为相的道上期间，在那之前，因为见到守护和不守护誓言的两种差别之故，不能如实证悟法性实义，因此，考虑到如是之人，三身之本师们开示了根本和支分的所有誓言都要毫不违犯地守护，以及如所说般，违犯的过患和不违犯的功德等，处于希望和恐惧、取舍的边际，这被开示为阿底大圆满的歧途。第二分三：简略开示心性如虚空般的自性是超越守护界限的；广说其自性；以超越守护与不守护之体性的方式归纳意义。第一，唉！普作菩提心，我乃显现世间轮回涅槃所显现的一切法之自性，本来就是法性如是性，是超越一切取舍作为之境的，并且，因为在那如是性上没有任何能取所取的戏论，所以，如何显现的这些法
English
Thus, although it appears that there is good and bad, in reality, it has become enlightened without difference from the teacher Kunjed Gyalpo himself, this is the prophecy. Thus it is said. The chapter title is: From the Bodhicitta Kunjed Gyalpo, the chapter that shows the inseparability of view and practice, which is the commentary on the seventy-first chapter. ༈. Second, the chapter on how to practice the meaning of not keeping vows, the second meaning has two: namely, the teaching and the explanation. First, thus, the view of Dzogchen is taught as not being practiced, then, Bodhicitta Kunjed Gyalpo, for the meaning of the great equality of Dharma nature, because there is no difference between keeping and not keeping vows, so he taught that the vows of Dzogchen are unkeepable, the unmade great equality, abiding in the nature of suchness. Second, the detailed explanation is divided into two: showing that vows with guarded boundaries are a wrong path, and showing how to establish the intention of the meaning of no guarding. First, for this, the teacher of teachers, Kunjed Gyalpo, said that as long as wisdom has not directly seen the face of Bodhicitta, clinging to the objects of grasping and clinging to conceptual thoughts, and staying on the path of conditioned characteristics such as samsara and nirvana, taking and abandoning, until then, because of seeing the two differences of keeping and not keeping vows, one cannot truly realize the true meaning of Dharma nature, therefore, considering such people, the teachers of the three bodies taught that all vows, including the root and branches, must be kept without violation, and as said, the faults of violation and the merits of non-violation, etc., staying on the edge of hope and fear, taking and abandoning, this is shown to be the wrong path of Ati Dzogchen. The second has three parts: briefly showing that the nature of mind itself, like the sky, is beyond the limits of guarding; explaining its nature in detail; and summarizing the meaning in a way that transcends the nature of guarding and not guarding. First, O Kunjed Bodhicitta, I am the nature of all phenomena that appear in the world, samsara, and nirvana, originally the Dharma nature, suchness, which is beyond the realm of all taking and abandoning actions, and because there is no elaboration of grasping and clinging on that suchness, therefore, how do these phenomena appear
Chinese
一切法性，即是真如，超越能取所取、名相戏论。如是，任何有情证悟此理，则不会生起守护或不守护誓言的分别念，因此，执着于誓言的好坏、希冀与疑虑，是无法以任何方式守护的。因为普贤王如来的伟大之处在于安住自性之中。如是：信心与我、方与界限，不合之过患差别等，于普贤王如来皆无分别，无法以好坏之念守护之。如是宣说。第二，广说分二：于无须守护之义生起串习之方式，以及如是串习之利益。初者分三：以任运成就、无有毁损而安住于无须守护之义；以任何显现皆于自性解脱而安住于无须守护之自性；以无有散乱而获得自在，从而开示安住于无须守护之自性。初者为：噫！心髓自生之智慧，我乃未曾以任何取舍勤作所改造之实相，即普作佛陀之心，任运成就之平等性，是超越所守护与能守护之边际的。因此，不需展示守护之对治，亦不以勤作而趣入所守护之境。是故，心性自生之智慧，从其本初任运成就之义中，永不退转，一切法皆安住于觉性大智慧一味一体之自性中，此誓言无有任何毁损，故无需特意守护。如《义明》中所说：誓言于义不退转，一切如不离虚空之自性，自明智慧不离其义，是不可能退转之誓言。如是所说。因此，以无有错谬而证悟自生觉性智慧之义的不颠倒之量，趣入未曾以守护等任何作为勤作所改造之心性心髓之义。又，就其意义而言，于法身普作王如来之无生、离戏论名相之心性虚空中，有情世间轮回涅槃之诸法，皆本初无别，成为一体。因此，对于趣入与不趣入之边际，亦不显现自生菩提心之导师普作王
English
All phenomena are the nature of reality, suchness, transcending all elaborations of grasping and fixation on characteristics. Thus, for any being who realizes this, there is no arising of concepts of guarding or not guarding vows. Therefore, clinging to good or bad, hope or doubt regarding vows, cannot be guarded in any way. Because the greatness of Samantabhadra resides within itself. As it is said: Faith and self, directions and boundaries, even the differences of unfavorable faults, are inseparable from Samantabhadra, and cannot be guarded by thoughts of good or bad. So it is said. Secondly, the detailed explanation has two parts: how to become accustomed to the meaning of having no need to guard, and the benefits of becoming accustomed in that way. The first has three parts: abiding in the meaning of having no need to guard due to spontaneous accomplishment and absence of degeneration; abiding in the state of having no need to guard because whatever arises is liberated in its own place; and showing how to abide in the state of having no need to guard by obtaining unwavering mastery. The first is: Alas! The essence of self-born wisdom, I am the reality that has not been altered by any acceptance or rejection, effort or striving, the mind of the all-creating Buddha, the spontaneously accomplished equality, which is beyond the extremes of what is to be guarded and what guards. Therefore, there is no need to show the antidote of guarding, nor to engage in striving for the object to be guarded. Therefore, the very nature of mind, self-born wisdom, never deviates from the meaning of being spontaneously accomplished from the beginning, and all phenomena abide in the nature of the great wisdom of awareness as one. This samaya has no degeneration, so there is no need to guard it intentionally. As it says in Don Sal: The samaya does not deviate from its meaning, just as everything does not deviate from the nature of space. Self-awareness wisdom does not deviate from its meaning. It is a samaya that cannot degenerate. As it is said. Therefore, the non-erroneous measure that realizes the meaning of self-born awareness wisdom without mistake leads to the essence of mind that has not been altered by any action or effort such as guarding. Moreover, in terms of meaning, in the unborn, free from elaboration and characteristics, mind-essence of the Dharmakaya Kunjed Gyalpo, all phenomena of samsara and nirvana are primordially inseparable and have become one taste. Therefore, even at the boundary of entering and not entering, the teacher of self-born bodhicitta, Kunjed Gyalpo, does not appear.